Nach – OU Torahhttps://www.ou.org/torah
Orthodox Union TorahWed, 01 Jan 2020 16:00:00 +0000en-UShourly1Orthodox UnionCompleting Nach: The Story and the Visionhttps://www.ou.org/torah/nach/nach-yomi/rabbi-weinreb-nach-yomi-siyum/
Thu, 17 Dec 2015 14:09:23 +0000https://www.ou.org/torah/?post_type=nach&p=27542For the siyum of the OU’s fourth Nach Yomi cycle, in memory of Ezra Schwartz HY”D
]]>An Introduction to Chronicleshttps://www.ou.org/torah/nach/nach-yomi/chronicles_-_intro/
https://www.ou.org/torah/nach/nach-yomi/chronicles_-_intro/#respondTue, 13 Oct 2015 12:32:05 +0000http://production.ou.org/torah/nach/nach-yomi/chronicles_-_intro/The Talmud in Pesachim (62b) tells us that from the time that Sefer Yuchsin, the Midrashic commentary on Divrei HaYamim, the Book of Chronicles, was concealed, the strength and vision of the Sages decreased. (In other words, they were deprived of many important Torah insights.) Furthermore, we are told that to expound from the first mention of the name Atzel (in I Chronicles chapter 8) to the last (in the very next chapter), would take 400 camels loaded with commentary. While that is no doubt exaggeration, this Book is clearly far more profound than it would appear at first glance; the loss of its Midrashic commentary is a great loss, indeed.

The first nine chapters are composed of long, detailed genealogies. These occasionally diverge from our understanding of things as detailed in earlier Books, including the Torah itself! This is not as troubling as some readers might find it. First off, many discrepancies can be immediately dismissed by recognizing that numerous people throughout the Biblical era were known by multiple names; Jacob was also called Israel, Hadassah was called Esther, etc. If one is incredulous that Saul’s grandfather Aviel was called “Ner” (lamp) because he lit the street lamps, try explaining to someone 2,000 years from now why Arnold Schwarzenegger is called “The Governator.”

And what about large omissions in the text? These chapters were compiled by Ezra, from the genealogies kept by the Tribes. Some Tribes did a better job retaining their family histories; others, not so much. Ezra recorded what the Tribes had provided, leaving out what was missing. (Some Tribes are absent altogether!)

But why should something as mundane as family records be canonized into the Bible? Again, this is not unprecedented. Numbers 21:14, for example, quotes from the no-longer-extant “Book of the Wars of G-d,” while a letter written by Nebuchadnezzar occupies more than an entire chapter of Daniel. Quoting a book in the Bible is no more inherently surprising than quoting the conversation of Pharaoh or Balaam; their words may not have been holy when they uttered them, but they are now bona fide Biblical verses.

The rest of the Book is historical narrative, but its focus is different than that of Judges, Samuel and Kings. The focal point here is on the Davidic dynasty, with the result that the narrative begins just prior to David’s ascension to the throne. Incidents from the Books of the Early Prophets may be told from another perspective, or omitted altogether, while some stories may be recorded here for the first time. (One noteworthy incident is the murder of Zechariah the priest in II Chronicles 24, which has no parallel account in the Book of Kings.)

One final note: the commentary popularly attributed to Rashi is generally accepted to be by other hands. This is the case in several Biblical Books and the author is often referred to as “Pseudo-Rashi.” Here, we have taken to referring to this commentary as that of “Rashi” (with the quotes).

]]>https://www.ou.org/torah/nach/nach-yomi/chronicles_-_intro/feed/0Song of Songs – Introhttps://www.ou.org/torah/nach/nach-yomi/song_of_songs_intro/
https://www.ou.org/torah/nach/nach-yomi/song_of_songs_intro/#respondFri, 31 Jul 2015 06:08:28 +0000http://production.ou.org/torah/nach/nach-yomi/song_of_songs_-_intro/If you read the introduction to my book, The Nach Yomi Companion Volume I: Neviim – Prophets, then you saw how I was formerly daunted at the prospect of learning such Books as Job and some of the Later Prophets.

Boy, was I off base! You know what’s hard? Shir HaShirim. Though we might be deceived into thinking it’s simple from our public reading of it on Passover (if not every Friday night, as is some people’s custom!).

Shir HaShirim, The Song of Songs (also known as Canticles and as The Song of Solomon) is a most atypical Book. On the surface, it is a beautiful love story, at times bordering on erotic poetry. There would seem to be little place for such a thing in the Bible. And yet, the Mishna in Yadayim (3:5) says that the entire world was never more deserving than the day on which Shir HaShirim was given to Israel. Why? Because “all the Writings are holy, but Shir HaShirim is the holiest of the holy.”

Shir HaShirim, like Koheles (Ecclesiastes) and Mishlei (Proverbs) was written by King Solomon, but edited into its final form by the court of his descendant, King Chizkiyahu (Hezekiah). The commentators try to infer the order of the Books’ composition based on their introductory phrases, but no definitive conclusion is reached. (Proverbs is by “Solomon the son of David, king of Israel,” Ecclesiastes is attributed to “the son of David, king in Jerusalem,” and Shir HaShirim is merely “by Solomon.” The presumption is that by the time he wrote that, Solomon was famous in his own right.)

The Book is taken to be a metaphor for the relationship between G-d and Israel. In the metaphor, G-d plays the role of the man and Israel plays the woman. (This is a common metaphor; throughout the Bible, the relationship between G-d and Israel is described as a marriage, with the revelation at Sinai being the wedding.) However, the depth of the imagery makes this Book very hard to understand, as the basic reading of the text and the meaning of the verses can be quite divergent. For example, let’s look at just the first verse, which is the aforementioned introductory phrase:

Text: “The Song of Songs, by Solomon.”

Targum (Aramaic translation): “The songs and praises recited by Solomon, the prophet and king of Israel, which he received through a spirit of prophecy from the Master of the world, G-d.”

Rashi (a Medieval commentator who focuses on the simple meaning of the verses): “Our rabbis taught (in Talmud Shavuos 35b) that every place it says Shlomo (Solomon) in Shir HaShirim, it refers to The Holy One, i.e., the King to Whom peace belongs. This is the song above all other songs, which was sung to G-d by His congregation and people, the nation of Israel…”

That’s a translation and a very basic comment just on the introduction – can you imagine what the actual allegorical stuff must be like?

Accordingly, I have provided not one, but two synopses for each chapter of Shir HaShirim. One addresses the metaphor presented by the simple translation of the text; this is called the Mashal in Hebrew. The second synopsis is for the deeper, allegorical meaning. This is called the Nimshal. They are completely independent of one another. Not only can they be read together or separately, but whatever comments I might normally make after a synopsis are unique to either the Mashal or the Nimshal.

I hope this helps one better understand and appreciate the depth and beauty of Shir HaShirim, arguably the most profound Book in the Bible.

]]>https://www.ou.org/torah/nach/nach-yomi/song_of_songs_intro/feed/0Introduction to the Book of Jobhttps://www.ou.org/torah/nach/nach-yomi/job_-_introduction/
https://www.ou.org/torah/nach/nach-yomi/job_-_introduction/#respondSun, 21 Jun 2015 15:01:48 +0000http://production.ou.org/torah/nach/nach-yomi/job_-_introduction/Job is a very unusual Book, unique in many ways. For starters, there is no consensus as to when Job lived – or even if he ever actually lived at all! The Talmud, in tractate Baba Basra (15a-b) relates a number of opinions. R. Yehoshua b. Levi says Job lived in Moses’ day; R. Yochanan and R. Eleazar say Job was one of the Babylonian exiles; R. Yehoshua b. Korcha says Job lived in the time of Esther; others say he lived at the time of Jacob. (There are still more views that I am not recounting here.)

These opinions are generally based on other references in the text. For example, if I referred in writing to Hessians, you might infer that my piece was set during the time of the American Revolution, whereas a reference to Czechoslovakia would suggest that my piece was set between 1918 and 1992. Of course, this method is neither foolproof nor conclusive, as I could say that Abraham lived in Israel, although the territory was certainly not known by that name at the time.

The most surprising opinion is that Job never actually existed and that the entire story is a parable. This is the opinion of a certain rabbi, and an objection against it is immediately raised by R. Shmuel b. Nachmani, based on the idea that the level of detail in terms of names and places is beyond what would be necessary for a parable. While this position appears to get the last word, no conclusion is reached.

The position that Job was a historical personage is bolstered by the fact that he is mentioned in sefer Yechezkel (the Book of Ezekiel) alongside Noah and Daniel, who were certainly historical figures (see 14:14 and 14:20). While a logical assumption, it is still hardly conclusive. (For example, one might say that someone is “as great as Washington, Lincoln and Superman” or “like Al Capone and Dracula rolled into one,” comparing someone with both historical people and fictional characters.) There is also a view, expressed by Resh Lakish, that Job was an actual person but that this story is a work of historical fiction, a la King Arthur or Robin Hood (see Genesis Rabbah 57).

The Talmud starts with the assumption that the Book of Job was authored by Moses, an assumption that makes sense if Job lived in his time or earlier, or if the story is a parable. There is also a debate as to whether Job is a Jew or a non-Jew. The opinions on this also vary based in large part upon assumptions of when Job lived.

For the purpose of these synopses, we will generally assume: (a) that Moses wrote the Book of Job; (b) that it is a parable and that Job is a fictional character; and (c) that for the purposes of the parable, Job is not Jewish. Rather, he is a “righteous non-Jew,” who lives according to the seven universal laws commanded of all the descendants of Noah.

]]>https://www.ou.org/torah/nach/nach-yomi/job_-_introduction/feed/0Jeremiah: Not a Bullfroghttps://www.ou.org/torah/nach/nach-yomi/jeremiah_not_a_bullfrog/
https://www.ou.org/torah/nach/nach-yomi/jeremiah_not_a_bullfrog/#respondTue, 01 Jul 2014 09:15:33 +0000http://production.ou.org/torah/nach/nach-yomi/jeremiah_not_a_bullfrog/Despite what the song may say, Jeremiah was NOT a bullfrog.

The prophet Yirmiyahu was one of the three “major prophets” of the Bible, the other two being Yeshayahu (Isaiah) and Yechezkel (Ezekiel). They are “major” because their Books are large, as opposed to the “minor” prophets, whose Books are small. (The “minor” prophets’ books are so small that they are combined into a single volume, but we’ll come to that in due time.)

Yirmiyahu spent his career as a prophet warning the people to get off the path of destruction they were on. (They didn’t listen.) He lived a particularly harsh life, including derision. imprisonment, and being tossed in a pit and left to die. (He was rescued.) The Book ends with the invasion of Jerusalem by the Babylonians and the destruction of the Temple. Yes, there are some uplifting Messianic prophecies in the Book, but for the most part it lacks the consolation found in Isaiah.

Yirmiyahu prophesied during the reigns of kings Yoshiyahu, Yehoachaz, Yehoyakim, Yehoyachin and Tzidkiyahu; his career lasted forty years. He was the teacher of the prophet Baruch and a contemporary of the prophetess Chulda.

Aside from the Book that bears his name, Yirmiyahu also wrote Melachim (Kings) and Eicha (Lamentations). Like the Book of Jeremiah, Melachim ends with the siege of Jerusalem and the Temple. Eicha, of course, is the mourning after Jerusalem was destroyed and is the book read on Tisha B’Av, the day that commemorates the destruction of the Temple.

]]>https://www.ou.org/torah/nach/nach-yomi/jeremiah_not_a_bullfrog/feed/0Isaiah and the Haftarahhttps://www.ou.org/torah/nach/nach-yomi/isaiah_and_the_haftarah/
https://www.ou.org/torah/nach/nach-yomi/isaiah_and_the_haftarah/#respondFri, 23 May 2014 08:19:06 +0000http://production.ou.org/torah/nach/nach-yomi/isaiah_and_the_haftarah/The haftarah is a weekly portion from a book of Neviim (the Prophets), that is read after the Torah reading on Shabbos and on many other special days. Typically, the haftarah has a thematic connection to the Torah reading, as it was originally introduced as a substitute for the regular reading at a time when public reading of the Torah was banned by the secular authorities. Despite the similar-sounding names, “haftarah” is not related to the word “Torah.” (“Haftarah” is spelled with a Hebrew letter tes for its “T” sound; “Torah” has a taf.)

More haftaros come from the Book of Isaiah than from any other Book of Prophets. Out of 54 parshiyos, 15 are from Isaiah (according to Ashkenazic tradition). Additionally, the haftaros for Yom Kippur morning, the last day of Pesach, a Rosh Chodesh that falls on Shabbos, and fast days at Mincha are all from Isaiah.

In the summer, we have a long series of haftaros that come from this Book. These are called the shiva d’nechamta, the seven of consolation. They begin with the Shabbos following Tisha B’Av, which is called Shabbos Nachamu. The Shabbos actually receives its name from the haftarah, which begins, “Nachamu, nachamu, ami,” “Be comforted, be comforted, my people.” This comes from Isaiah chapter 40, which is read as the haftarah for parshas Va’eschanan. The following weeks are from the subsequent chapters, although not in strict chronological order. They are:

* Eikev – from the middle of chapter 49 through the start of chapter 51

* Re’eh – middle of chapter 54 through the start of chapter 55

* Shoftim – middle of chapter 51 and most of chapter 52

* Ki Seitze- – the first part of chapter 54

* Ki Savo – chapter 60

* Nitzavim – the end of chapter 61 through the start of chapter 63

(It may be curious that haftaros frequently start and end mid-chapter. The chapter and verse system was invented by Christian scholars. It’s a very useful tool, but it doesn’t always jibe with our tradition as to where topics start and end. That’s why aliyos and parshiyos frequently don’t line up with the chapter breaks a verse or two off.)

Unlike most haftaros, the “seven of consolation” do not relate to the content of the weekly Torah reading. They are meant to comfort klal Yisroel after the sadness of Three Weeks commemorating the destruction of Jerusalem and the two Temples. They are all taken from Isaiah, as the last third of his book focuses heavily on the theme of consolation.

]]>https://www.ou.org/torah/nach/nach-yomi/isaiah_and_the_haftarah/feed/0Introduction to Isaiahhttps://www.ou.org/torah/nach/nach-yomi/intro_to_isaiah/
https://www.ou.org/torah/nach/nach-yomi/intro_to_isaiah/#respondThu, 01 May 2014 05:32:41 +0000http://production.ou.org/torah/nach/nach-yomi/intro_to_isaiah/Yeshaya (Isaiah) is the first book of the Neviim Acharonim, the Later Prophets. While the books of the Neviim Rishonim, the Early Prophets, focus heavily on the history of the Jewish people from the time of Joshua until the Babylonian exile, the Later Prophets focus on the actual prophecies of Isaiah, Jeremiah, Ezekiel and the Twelve “minor” prophets. Accordingly, the Later Prophets are much more esoteric, full of symbolism and allegory.

The books of the Later Prophets occur concurrently with those of the Early Prophets. Occasionally, we will see familiar stories from a new perspective. (Compare Isaiah’s visit to the ill King Hezekiah in II Kings chapter 20 with Isaiah 38 for one such example.) Isaiah prophesied during the reigns of Uzziah (Azariah), Yosam, Achaz and Hezekiah, though the prophecies in the book are not in chronological order. Some of his contemporary prophets were Nachum, Yoel and Habakkuk, who prophesied to Hezekiah’s son, Menashe. (Menashe was the king who had Isaiah executed – see Talmud Yevamos 49b.)

Isaiah is different from most other books of the Prophets in a significant way. Most of the prophets wrote down their own prophecies when they had finished the active part of their careers. Isaiah, however, was assassinated. Since he died abruptly, he was unable to write down his own prophecies. Since they were recorded by different students, there are some stylistic differences in the book. Bible critics attribute this to “two Isaiahs,” but this is unnecessary, since our tradition already addresses the authorship of the book and resolves this perceived difficulty before it even arises.

Much of what we know about the Moshiach and the Messianic era comes from the Book of Isaiah. (Chapter 11 is a major source of such information.) However, there has also been much misrepresentation of the book by other religions’ missionaries. For example, the alleged prediction of a virgin birth in chapter 7 and the famous “suffering servant” of chapter 53. We will address these mis-interpretations as they arise in the text.

Finally, when Isaiah chastises the nation for their sins, don’t get the misimpression that every single person must have necessarily been guilty of these shortcomings. We can all name the sins of our era, but we are also aware that not everybody is guilty of them. Similarly, in Isaiah’s time, there were certain misbehaviors that were rampant, but they were by no means universal. (So, when he compares the nation to Sodom, don’t take it too literally.)

The Neviim Acharonim are a completely different experience from Chumash and the Neviim Rishonim. If you haven’t been exposed to them before, you’re about to embark on a unique journey of Torah learning.

]]>https://www.ou.org/torah/nach/nach-yomi/intro_to_isaiah/feed/0I Samuel – Chapter 29https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_29/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_29/#respondSat, 15 Feb 2014 21:49:03 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_29/The Philistine army advanced, David and his men among them. The Philistine generals ojected to Achish about the Jews in their ranks; they didn’t trust them. (Rightfully so!) Achish stuck up for David, but the officers wouldn’t hear of it. They remembered the songs praising David for all the Philistines he killed! Achish called David and reluctantly told him that while he trusted David, his commanders insisted that the Israelite forces be dismissed. David pretended to be offended, though this was secretly what he wanted. So, the next morning, David and his men headed back to their city in the Philistine territory.
]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_29/feed/0I Samuel – Chapter 28https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_28/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_28/#respondSat, 15 Feb 2014 04:47:54 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_28/King Achish prepared for war against Israel and he appointed David to his personal retinue, thinking he was loyal to the Philistine cause. David answered with an ambiguous, “Just wait until you see what I do!”(At this point, he wasn’t 100% sure how he was going to get out of it.)

Meanwhile, Shaul was looking for a sorcerer. Shmuel (Samuel) had died and G-d wasn’t sending Shaul any direction through prophets or the Urim and Tumim. Unfortunately for Shaul, he had previously rid the land of sorcerers. (Don’t think he spent his whole reign just chasing David; he DID run the country!) He sent his men to find a sorcerer and they located a woman in Endor. (The character “Endora” on the old TV show “Bewitched” gets her name from the famous “witch of Endor.”)

Shaul traveled to Endor in disguise, but the witch was hesitant to help; she was afraid this was a case of entrapment. Shaul assured her that no harm would come to her if she helped him. She raised up the ghost of Shmuel for Shaul, which made her realize that her client was the king in disguise. Shaul reassured her that she would not be harmed and asked her to describe the spirit. (The witch could see Shmuel, but not hear him; Shaul could hear him, but not see him.)

Shmuel asked Shaul, “Why have you disturbed my rest?” Shaul explained how G-d wasn’t sending him any messages and he needed direction. Shmuel replied that G-d has given the kingdom to David, G-d was going to permit the Philistines to win the upcoming battle, and that Shaul and his sons would be killed. (They would, however, merit their place in the Next World.)

Shaul was so overcome by Shmuel’s words that he fell to the ground and refused all food. The witch and his men impressed upon him to eat, which he ultimately did. Shaul and his men departed to meet their fate.

There is a difference of opinion as to whether or not ancient sorcerers actually had any magical abilities. The Radak and others say they did. The Rambam says they didn’t and that their deeds were tricks. (Even today there’s no shortage of people doing such things.) A third opinion is offered by Rav Saadia Gaon: for the most part these people are frauds, but in this case, G-d permitted Shmuel to be raised in order to give Shaul the prophecy. (We’ll see a similar question by a seemingly false prophet who receives a real prophecy in the Book of Kings.)

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_28/feed/0I Samuel – Chapter 27https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_27/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_27/#respondFri, 14 Feb 2014 05:05:11 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_27/David knew that his business with Shaul wasn’t finished. It was only a matter of time before he turned on him again. David decided to “get out of town.” He took his men back to Gath. While his last escape there did not go well, by this time his struggles with Shaul were well known and King Achish was easily convinced that David had turned against his own people. David, his 600 men, and their families settled in Gath. Using the pretext that he didn’t want to be a burden, David convinced Achish to give them their own town, Ziklag. (This town became the personal property of David and his descendants, rather than Tribal property of Judah.)

David and his men spent their time fighting enemies of Israel and looting their property, but he told Achish that they were raiding the neighboring Tribe of Judah. Achish believed that David had become disillusioned with his own people and that he was actually loyal to the Philistines.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_27/feed/0I Samuel – Chapter 26https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_26/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_26/#respondThu, 13 Feb 2014 05:01:25 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_26/The people of Ziff, who betrayed David once before, again told Shaul where David could be found. Shaul, easily influenced by people bad-mouthing David, set off after him again. David found out and learned where Shaul’s army was camped.

David and his nephew Avishai sneaked into Shaul’s camp while the army was sleeping. (G-d arranged it so that the entire army of 3,000 slept so soundly that none of them awoke – not even the ones who were supposed to be on guard duty!) They found Shaul and his general Avner (Abner) asleep in a circle of troops, Shaul’s spear plunged in the dirt near his head. Avishai offered to take the spear and end Shaul’s threat with it. Again, David refused to harm G-d’s anointed king. Instead, he took Shaul’s spear and his jug of water.

Crossing to a mountain on the other side of a stream, David called out to Avner. He criticized Avner for doing a poor job protecting his king, Shaul. He displayed the spear and the container of water to show that he had been there. Shaul joined the conversation and David complained that people keep turning Shaul against him when he had done nothing wrong. Shaul admitted that he was wrong and asked David to join him, but having been down this road before, David was taking no chances. He sent back the spear, which was Shaul’s personal property, but he kept the water. Shaul blessed David and they parted ways.

There was a wealthy man named Naval who owned a lot of sheep. Naval was a descendant of the noble Calev (Caleb), but he was an evil, petty man. David’s men had provided protection to Naval’s shepherds so, when Naval made a feast, David sent men to ask him for food. Naval refused the request in the harshest terms, disparaging David in the process. (As a descendant of a prominent prince of the Tribe of Judah, Naval may have considered himself more qualified than David to be king.)

Naval’s reply did not sit well with David. Having been anointed by Shmuel, David was a rightful king and Naval’s response constituted rebellion, a capital crime. David decided that this prerogative should be exercised since, given his wealth and lineage, Naval was in a position to lead an insurgence against David; such a person could not be left unchecked. David’s men strapped on their swords and headed for Naval’s home.

Naval’s wife Avigayil (Abigail) heard what David was doing. Avigayil hurried to prepare food for David’s camp. She loaded the provisions on donkeys and took an attendant with her to bring them to David. She encountered David coming the other way and begged him to reconsider, not because Naval was innocent, but because he wasn’t worthy of David taking the action. (The word “naval” means lowly or base. She said he lived up to his name.) She assured David that G-d would do great things for him and she asked that he remember her. (She was hinting that David marry her after her husband’s death, which was inappropriate to discuss while she was still married.) David accepted her advice (and the food) and blessed her.

Avigayil returned home where Naval was having his party and was drinking heavily. The next morning she told him what had nearly happened, which stunned Naval. Ten days later, Naval died. David heard and praised Hashem for defending his honor without David having to take Naval’s life himself. David sent messengers to take Avigayil to him for a wife, as they had discussed. David also married a woman named Achinoam, but Shaul had annulled David’s marriage to his daughter Michal. Shaul gave Michal to a man named Palti, but Palti considered Michal still married to David and never lived with her.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_25/feed/0I Samuel – Chapter 24https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_24/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_24/#respondTue, 11 Feb 2014 04:59:39 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_24/David went to Ein Gedi. Shaul finished his business with the Philistines and resumed his pursuit of David. At one point, Shaul entered a particular cave in order to use it as a rest room, while David and his men were at the other end. David’s men were ecstatic that G-d had delivered Shaul into their hands, but David felt otherwise. Despite everything, David said, Shaul was still G-d’s anointed king. (As a future king himself, it would be imprudent for David to advocate assassination.)

While Shaul was relieving himself, David crept in and cut off a piece of Shaul’s robe. He then called out to Shaul from a safe distance. “Why do you listen to people who tell you I’m an enemy?” David asked. “I could have done you harm, but I didn’t. See? Here’s a piece of your robe I cut off!” Shaul realized that David was right. He wept and called David his son. He acknowledged that David would eventually reign and asked that David not eradicate his descendants. David swore to this, then the two men parted and went their separate ways.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_24/feed/0I Samuel – Chapter 23https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_23/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_23/#respondMon, 10 Feb 2014 04:59:49 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_23/David got word that the Philistines were pillaging the granaries in a town called K’ila. Using the Urim and Tumim, David asked of G-d whether they should go to help; G-d said yes. Aware that, in the past, asking the wrong question had led to disastrous results (as in Judges chapter 20), David’s men were afraid to go. David restated the question and G-d reiterated that they should go, so they went.

David and his men saved K’ilah, but Shaul got wind of their whereabouts. Hearing that Shaul was on his way, David inquired of G-d whether the people of K’ilah would hand him over; G-d replied that they would. (This may seem ungracious of them after David just saved their food supply from the Philistines, but remember what Shaul did in Nov when he suspected them of aiding David!) So David left K’ilah for the wilderness of Ziff.

Jonathan went to see David in Ziff (the watchmen let him pass), and he told David that he knew his friend would one day be king. Furthermore, he added, Shaul knew it, too. They sealed a pact and Jonathan went on his way.

Some people from Ziff reported to Shaul where David was hiding and that they were willing to hand him over. Shaul blessed them and asked them to report to him on David’s activities. People told David that Shaul’s men were on to him again, so he fled to Maon. At one point, Shaul and David were in close proximity, on opposite sides of the mountain. Shaul’s forces were on the verge of capturing David when a messenger brought word that the Philistines were attacking. To his credit, Shaul broke off his personal vendetta in order to fulfill his duties as king, and he took his men to fight the Philistines. Because of the conflict of interests Shaul had between capturing David and fighting the Philistines, the place where he was notified became known as the Rock of Conflicts.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_23/feed/0I Samuel – Chapter 22https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_22/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_22/#respondSun, 09 Feb 2014 04:59:04 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_22/David left Gath and fled to Adulam. His family heard and joined him there. He was also joined by a variety of equally troubled and oppressed people who identified with him, 400 in all. David went to the King of Moav and asked if his parents could stay there. (His logic was that they were descendants of Ruth, who was from Moav.) Gad the prophet told David to return to Judah.

Meanwhile, Shaul was appealing to his fellow Benjaminites to join him against David. He called for loyalty and his lackey Doeg seized the opportunity. He reported that he had seen David in Nov and that the Kohanim (Priests) of the city had given supplies and Goliath’s sword to David. This infuriated Shaul, who accused Achimelech of siding with his enemies against him. Achimelech replied that, as far as he knew, David was Shaul’s loyal son-in-law and that he would never act against Shaul. Shaul paid no heed. He ordered the city destroyed and the Kohanim killed. His men were hesitant to carry out this order, so Doeg took it upon himself. 85 men, plus women, children and livestock were killed. (You will notice that Shaul acted here as he was supposed to act towards Amalek earlier. The Talmud tells us in Yoma 32b that one who is merciful when he should be harsh will ultimately be harsh when he should be merciful.)

The only survivor of the massacre in Nov was Achimelech’s son, Evyasar. He ran to David, who took full responsibility for the atrocity, since he had seen Doeg and should have realized that something like this would happen. David commemorates this incident in Psalm 52.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_22/feed/0I Samuel – Chapter 21https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_21/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_21/#respondSat, 08 Feb 2014 04:59:04 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_21/Jonathan went home and David took his forces to Nov a city of Kohanim (Jewish ‘priests” – descendants of Aaron). He told Achimelech that he was on a secret mission for Shaul and asked for food for his troops. Achimelech told David that all he had was “sacred bread” (probably the lechem hapanim – the “show bread” placed on the Table every week), but that David could have it if his men had not been with women.

Shaul had a faithful officer named Doeg, who happened to be worshipping in Nov and witnessed this transaction between David and Achimelech. File that piece of information away; it’s going to be important later.

David also asked if there were any weapons in Nov they might take. All they had was Goliath’s sword, which had been placed behind the ephod. They were reluctant to part with it, but who was more entitled to it than David? David took it and ran to Gath.

Seeking refuge in Gath was perhaps not David’s smartest move, since Goliath (whom David killed) was from Gath. The people recognized him and reported to Achish, the king of Gath, that David was in town. They brought him to Achish, but David pretended to be a madman. Achish either refused to believe that this was David or he figured that punishing him was pointless; in either case, he sent David away. This incident is the basis of Psalm 34, “A Psalm of David when he feigned madness before Avimelech, who drove him away and he departed.” (“Avimelech” in this case is a title, like all Egyptian kings were called Pharaoh.)

When David was brought before him, Achish said, “Do I have any shortage of crazy people in my house?” The Midrash tells us that this was more than a rhetorical question; Achish had a wife and a daughter who were mentally ill. He really couldn’t tolerate the thought of keeping David around if he, too, were insane.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_21/feed/0I Samuel – Chapter 20https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_20/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_20/#respondFri, 07 Feb 2014 04:59:47 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_20/David ran to Jonathan. “Uh, Jonathan? Your father is still trying to kill me.” “No, he’s not – he promised me he’d stop!” “I promise you, he’s still after me! He just didn’t tell you because he knows we’re friends!” “Okay, David, what do you want me to do?” “Tomorrow is Rosh Chodesh. I’ll hide in the field on the day after tomorrow. If your father asks where I am, please tell him that you gave me permission to visit my family rather than attend his feast. If he’s okay with it, we’ll know that everything’s all right, but if he gets mad, you’ll see he’s out to get me. But how will you get word to me?” “That’s easy, David. I’ll go shoot some arrows into the field. If I tell the boy that the arrows are to the side, that means everything’s all right. If I say that they are beyond him, then run away. All I ask is that when you become king, you extend your protection to my descendants.” And so, on the first day of Rosh Chodesh, Shaul noticed David’s absence from his banquet. He didn’t say anything because he considered the possibility that David may have become ritually unclean and had not yet been purified. When David was absent on the second day, Shaul became quite suspicious. He asked Jonathan, who told him the “cover story” about David attending a family feast. Shaul became enraged that Jonathan would help David overthrow the throne. This time he threw his spear at Jonathan. (Missed again.) Jonathan ran to give David the signal to run away. They were able to say a quick good-bye, swearing a covenant of peace between their families forevermore. If the story sounds familiar, it’s because it’s the Shabbos Haftarah whenever Rosh Chodesh falls on Sunday. The Mishna in Pirkei Avos uses David and Jonathan’s selfless friendship as an example of a pure, unconditional love.
]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_20/feed/0I Samuel – Chapter 19https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_19/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_19/#respondThu, 26 Jan 2012 16:55:43 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_19/Shaul spoke to his advisors about killing David, but Jonathan warned David. He told him to hide out while he spoke to his father about him; he would report back to David as to Shaul’s disposition.

Jonathan then spoke to his father the king about David, assuring him that David was as loyal as they come. David risked his life to defeat Goliath and never sinned against the king – to kill him would be to murder an innocent man! Shaul had to agree that what Jonathan said was correct and he promised not to hurt David. Jonathan reported this to David, who was reconciled with Shaul.

But it was not to last. Shaul’s illness returned and he attacked David with his spear again. David wisely beat a hasty retreat. Shaul sent soldiers to stand guard in front of David’s house so that they could arrest him in the morning when he left. Michal saw the soldiers and warned her husband. She lowered him out the rear window and put a dummy in his bed. When David didn’t come out in the morning, Shaul sent his men into the house, where they eventually discovered the subterfuge. Shaul asked his daughter how she could side with David against him. In order to protect herself, she lied that David had threatened her. (Without this excuse, Michal would have been guilty of treason against the king. While blaming David doesn’t seem very nice, what could Shaul possibly do to him? Kill David twice?)

David ran away to Shmuel in Ramah. Shaul found out and sent soldiers to arrest him, but as soon as they came among the prophets that Shmuel was training, they removed their military garments and started prophesying. After three groups of soldiers failed to return, Shaul decided to go himself. Being a great person despite his flaws, and having already experienced prophesy once before, Shaul was more sensitive to it and he started prophesying as soon as he entered Ramah. He removed his royal robes and prophesied day and night, reinforcing the previous saying about Shaul being among the prophets.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_19/feed/0I Samuel – Chapter 18https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_18/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_18/#respondWed, 25 Jan 2012 16:54:42 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_18/David became great friends with Shaul’s son Jonathan (Yonason). After the victory over Goliath, David was drafted to Shaul’s service full-time, so he no longer commuted between his family and the king. David became renowned as a great warrior and the people composed a song in his honor, the refrain of which went, “Shaul has slain thousands, but David has slain tens of thousands.” This did not sit well with Shaul, who considered the possibility that David was his foretold successor.

The next day, Shaul was suffering from his depression and David was playing the harp to calm him. Shaul took the opportunity to throw his spear at David, figuring that his mental illness would be blamed. Even though he was a crack shot with a spear, G-d made him miss David at point-blank range. David continued to be successful and Shaul continued to grow jealous of David.

Shaul decided to offer David his daughter Merav as a wife. (David had not pursued the offer from killing Goliath because he did not consider himself worthy of such an honor.) It turned out that Merav was betrothed to someone else, but Shaul’s daughter Michal wanted to marry David. When David replied that he could not offer an appropriate dowry for the king’s daughter, Shaul said that all he wanted was 100 Philistine foreskins. Shaul fully expected David to be killed while trying to raise this unusual dowry.

G-d favored David, who killed 200 of the enemy and returned quickly with twice the dowry he had promised. Shaul understood that David had G-d on his side and that his daughter loved David. Of course, this only made him more paranoid.

It’s interesting to note that when the Navi speaks of Jonathan in the context of his friendship with David, he is called “Yehonason” rather than “Yonason” – there is a letter Hey added to his name. The letter Hey represents G-d. (It’s the letter that was added to Abram and Sarai’s names when they became Abraham and Sarah.) The added Hey when speaking of the love between David and Jonathan is a symbol of how G-d rests upon such selfless relationships.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_18/feed/0I Samuel – Chapter 17https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_17/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_17/#respondTue, 24 Jan 2012 16:10:30 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_17/The Philistines set up a camp on the opposite side of a valley from the Tribe of Judah. They had a champion named Goliath who was a giant of 12 or 13 feet tall. (That may not be as supernaturally large as some people like to depict him, but you have to admit that it’s pretty intimidating!) He was so big that his spear was the size of a weaver’s beam and the blade alone weighed 25-30 pounds. Every day, morning and evening, Goliath would come and taunt the Jews, challenging them to send a champion to face him in single combat. (No takers.)

David’s three oldest brothers were in Shaul’s army, in the camp facing Goliath. While he was home from his harp-playing duties, Jesse sent David to bring supplies to his brothers. While he was visiting the camp, David saw the incident with Goliath and asked what was going on. A soldier told him that Shaul had promised riches and his daughter to the man who kills Goliath. David was merely unimpressed that this crass Philistine should disgrace the Jewish army.

At this point, David’s brother Eliav came by and yelled at him for neglecting his sheep-tending. Unaware that their father had sent him, he accused David of coming to watch the fighting. It could be that Eliav knew what David was planning and was trying to discourage him from taking unnecessary risks. In any case, Eliav knew that David had been anointed and it was inappropriate to talk to David this way.

Soldiers had overheard David’s words and repeated them to Shaul. Shaul summoned David, who said that no one should lose heart because of Goliath; he, David, would kill him himself! Shaul pointed out the obvious: David was no soldier. What he didn’t know was that, as a shepherd, G-d had sent a lion and a bear to attack David’s flocks, so that David would know what he was capable of. Shaul agreed to let David try. He tried to clothe David in his own armor, but David declined, being unused to maneuvering in armor. (The Targum Yonasan says that David wanted the miracle of Goliath’s defeat to be even greater, which is why he delined armor.) David took only his staff, his sling and five smooth stones.

Goliath saw the shepherd boy approach with his staff and laughed. “Are you going to beat me like a dog?” David replied that swords and spears don’t win battles: G-d does. David lobbed a stone at Goliath, which penetrated his forehead. The giant keeled over, dead.

David took Goliath’s sword and used it to cut off the giant’s head. Terrified, the Philistine army scattered, the army of Israel in hot pursuit.

Amazed by this stunning victory, Shaul asked his general Avner whose son David was. Of course, he knew that Jesse was David’s father; by this he meant that he wanted to know more about David’s background – a history of military valor, worthiness to marry his daughter, and the possibility that David was the usurper that Shaul feared.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_17/feed/0I Samuel – Chapter 16https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_16/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_16/#respondMon, 23 Jan 2012 16:10:03 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_16/G-d told Shmuel to “get over” Shaul because He was sending him to anoint his successor, one of the sons of Jesse of Bethlehem. Shmuel was concerned that Shaul would find out and try to kill him. (Yes, Shmuel had faith that G-d would protect him, but one cannot rely on miracles; due diligence must be taken.) G-d told Shmuel to take a cow as an offering. With this pretext, he would invite Jesse’s family to the feast.

Arriving in Bethlehem, Shmuel invited all the city elders, including Jesse, to partake in his feast. When he saw Jesse’s oldest son, Eliav, he was convinced that this must be Hashem’s chosen one. “Not so fast!” G-d said. “Don’t look at the outside; only I can see what’s on the inside!” After that, Shmuel wasn’t so hasty. He looked at Avinadav, Shammah and the other sons of Jesse and knew that none of them were the one. “Have you no other sons?” Jesse sent for the youngest of his eight sons, David, who was tending the sheep. G-d informed Shmuel that David was, in fact, the one and Shmuel anointed him.

Meanwhile, Shaul started suffering from an “evil spirit,” a melancholy that we might call clinical depression. Music having charms, his servants looked for someone to play the harp and settle Shaul’s troubled spirit during these episodes. Who did they recommend but the same David who, unknown to them, was just anointed Shaul’s successor! Shaul sent for David and came to like him very much. His harp-playing calmed Shaul’s nerves and Shaul made him his armor bearer. At this point, Shaul gave David a regular job, although David still went home periodically, to help with the family business, as we shall see.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_16/feed/0I Samuel – Chapter 15https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_15/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_15/#respondSun, 22 Jan 2012 16:10:55 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_15/Now that the nation had settled the land and appointed a king, G-d sent word through Shmuel that it was time to fulfill the obligation of eradicating the nation of Amalek, who attacked Israel after they left Egypt. G-d commanded to destroy the entire nation of Amalek, including the livestock.

Shaul sent word to the Kenites, descendants of Yisro (Jethro, the father-in-law of Moses) who lived in Amalekite territory, that they should evacuate, after which time Shaul attacked. They destroyed the Amalekite city, but they captured Agag, king of Amalek, and kept the best livestock to use for sacrifices to G-d. G-d was displeased and he sent Shmuel to Shaul.

Shaul beamed that he had fulfilled G-d’s command. Shmuel then asked, “So then what are all these cattle and sheep doing here?” Shaul replied that they were intended as sacrifices. (Agag would be publicly executed.)

“G-d told you to kill all the livestock,” Shaul countered. “Do you think He wants sacrifices or do you think He wants you to listen to what He tells you?” (An analogous case would be when a teen’s parent says they can’t go to a concert. If the teen sneaks out to the concert, bringing the parent back a T-shirt only adds insult to injury.) Since Shaul rejected G-d’s word, Shmuel said, G-d has rejected Shaul as king. (Yes, he already cost himself the kingdom in chapter 13, but there he cost himself a lasting dynasty. Here he cost himself the throne altogether.)

Shaul admitted that he had sinned, but he tried to explain his actions. Shmuel was having none of it. He turned to leave and Shaul grabbed the hem of Shmuel’s garment, which tore. Shmuel told him that this symbolized how Hashem has torn the kingdom from Shaul.

Shmuel personally executed Agag. Unfortunately, in the time between his capture and execution, Agag had a conjugal visit. From that union eventually came Haman (referred to in Megillas Esther as “the Agagite”), proving once again that G-d knows what He’s talking about and we’re much better off listening!

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_15/feed/0I Samuel – Chapter 14https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_14/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_14/#respondSat, 21 Jan 2012 16:09:59 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_14/On his own initiative, Shaul’s son Jonathan took his armor-bearer and went to spy out the Philistine camp. Nobody knew that they had gone. Jonathan knew that, when they saw Philistines, if the enemy said “Halt – we’ll come to you” that they were strong and confident, but if they said, “Hey, come here,” then they were afraid of an ambush and that G-d would allow the Jews to defeat them.

They approached the Philistine camp and the guards saw them. They said, “Hey, come here! We want to tell you something!” Jonathan knew from the sign that G-d would deliver the Philistine army into the Jews’ hands, no matter how unevenly matched they appeared to be. Jonathan and his armor-bearer then ran through the camp, routing the Philistine army, whom G-d had struck with fear.

Shaul’s army saw the Philistine camp panicking and running amok. Clearly, something was up. They looked to see who was missing and realized that it was Jonathan and his attendant. Meanwhile, the crazed Philistines were wiping each other out in their panic and the Jews who had gone into hiding returned to fight.

In order to keep the people focused on the task at hand, Shaul decreed a fast. On pain of death, no man was to eat until nightfall. The battle raged into the forest where honey was dripping, but nobody tasted it because of Shaul’s oath. Jonathan, however, hadn’t been with the rest of the army at the time, so he didn’t know about the oath. He ate some honey, which reinvigorated him. One of the other soldiers told him about his father’s oath, with which Jonathan disagreed. (Shaul’s reason was so that the people would not be distracted; Jonathan felt the army could use the extra energy.)

The Jews defeated the Philistines – clearly with G-d’s help! They settled down to eat, but they ate “on the blood.” The exact meaning of “on the blood” is unclear. It does NOT appear that they ate the blood itself (which is a very serious sin). More likely, they ate the meat of the sacrifices before the blood was sprinkled on the altar. (There are other explanations offered by the commentators.) Shaul saw this and put a stop to it. He set up an altar for the sprinkling of blood to obviate the problem.

Shaul then had the Kohein Gadol (High Priest) consult G-d via the Urim and Tumim as to whether or not they should pursue the remaining Philistines. G-d did not reply, which had never happened before. Shaul knew from this that there was still a sin hanging over the heads of the nation and he was determined to find out what it was. He said, “No matter who it is, even my own son Jonathan, shall die.”

Shaul was able to determine that it was, in fact, Jonathan! He asked his son what he had done and Jonathan told him that he violated his father’s oath of a fast. Shaul was prepared to carry out his word – it wouldn’t do for the king to be guilty of favoritism! But the people rallied to Jonathan’s defense, as the victory had been brought about through his actions. Because the people stood up for him, Jonathan was spared.

Shaul broke off pursuit of the Philistines, who retreated to their territory. Shaul strengthened his army and consolidated his rule. He fought against the nation’s enemies on all sides.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_14/feed/0I Samuel – Chapter 13https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_13/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_13/#respondFri, 20 Jan 2012 16:06:50 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_13/Shaul selected 3,000 troops for his standing army and sent the rest of the people home. Shaul’s son Jonathan, looking to provoke a battle with the Philistines, assassinated a Philistine commander. Saul gathered his army in Gilgal, while the Philistines mounted their forces. The people of Israel were massively intimidated by the size of the Philistine army, with 30,000 chariots and endless foot soldiers. Many of the Jews hid in caves, pits and towers. Some even ran to Trans-Jordan. Shaul was instructed by Shmuel to wait seven days for him. When Shmuel didn’t arrive, people started to desert. Shaul took matters into his own hands and offered the sacrifice to G-d. As he was finishing, Shmuel arrived.

Shmuel became angry because Shaul had “jumped the gun.” Shaul had what he felt was the best of reasons, but he didn’t follow the instructions of G-d’s prophet. This was the first step in Shaul losing the kingship. Shmuel informed Shaul that G-d had chosen another to succeed him as king, then he departed. (Shaul followed Shmuel, a fact that is not directly stated, but is evident from subsequent verses.)

Shaul counted what remained of his army and it was only 600 men. Furthermore, the Philistines had kept the Jews from employing blacksmiths, so the army of Israel had no swords or spears. (They had to go to Philistine blacksmiths to sharpen their farm tools.) So things looked pretty bleak, but appearances can be deceiving.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_13/feed/0I Samuel – Chapter 12https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_12/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_12/#respondThu, 19 Jan 2012 16:52:08 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_12/Now that Shaul had been crowned king, Shmuel was ready to withdraw from his role as Judge. (He would still serve as prophet, but he was no longer the head of the government or the military.) Shmuel asked if anyone had any complaints against him; nobody did. Shmuel then reminded the people that it was G-d Who sent Moses and Aaron, and Who saved them from Egypt. But when the nation forgets G-d, He allows foreign powers like Sisera and the Philistines to oppress them. However, when the people return to G-d, He sends redemption through great leaders (and less-than-great leaders). Here Shmuel named the lesser Judges: Gideon, Samson and Yiftach. The Talmud in Rosh Hashana, daf 25b, top, says that these leaders were as appropriate for their generations as Moses and Aaron were for theirs. Speaking prophetically, Shmuel was impelled to include himself in the list of leaders of the Jewish people, doing so in the third person.

However, Shmuel still maintained that the people erred in demanding a king to lead them, rather than Hashem Himself. The fact that G-d had granted their request was no proof that it was necessarily a good thing, as Shmuel would proceed to demonstrate. It was summer, when it doesn’t rain in Israel, and the wheat was standing in the fields. Shmuel called out to Hashem and a heavy thunderstorm rained down (which wasn’t a good thing for the crop). The people were afraid that they had sinned by asking for a king and they asked Shmuel to pray for them. He told them not to worry, just to continue by listening to the Word of Hashem. If they follow Hashem, they will be His people. If they stray, both they and the king they requested are done for.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_12/feed/0I Samuel – Chapter 11https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_11/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_11/#respondWed, 18 Jan 2012 16:18:58 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_11/Nachash, ruler of Ammon, attacked the city of Yaveish. They asked for a pact, in which case they would agree to serve him. He said, “One one condition – each of you must put out his right eye.” (The commentators explain this to symbolically refer to a number of things, for example dissolving the Sanhedrin.) The people of Yaveish asked for a week’s time. They then sent messengers to get help.

When the people heard of the attack, they wept. Shaul came in from plowing his field (according to Radak still not quite acting like a king!) and asked what the commotion was. When he heard what occurred, he took charge. He cut two oxen into pieces and had them sent throughout the land, saying that’s what would be done to the oxen of anyone who doesn’t join the fight. (This may superficially resemble what the Levite did with his concubine’s body at the end of the Book of Judges, but you can see from the text that the intention of the two acts was very different. The Levite meant to shock people with “Look what they did!” Shaul meant to rally the people and to send a message of “united we stand, divided we fall.”)

330,000 troops gathered and they sent word to Yaveish that they would be saved by the next afternoon. The people of Yaveish told Nachash, “We’re coming to you tomorrow.” Nachash took that to mean they would surrender the next day, so he was unprepared for attack.

Shaul divided his forces into three companies, which entered the Ammonite camp at dawn. They routed the Ammonites and the few survivors scattered. The Jews were so inspired by Shaul’s leadership that they wanted to execute those who had bad-mouthed Shaul for their treasonous slander. Shaul refused to have anybody executed on a day on which Hashem had wrought such a victory. Instead, they retired to Gilgal, where they crowned Shaul again, this time unanimously. They offered sacrifices to Hashem and rejoiced there.

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_11/feed/0I Samuel – Chapter 10https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_10/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_10/#respondTue, 17 Jan 2012 16:50:02 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_10/Shmuel anointed Shaul with oil – the commentators differ as to whether this was the shemen hamishcha, the special oil prepared by Moses, which was used to anoint the kings of the Davidic dynasty. Then, Shmuel gave Shaul three signs. First, he would meet two men who would tell him that his lost donkeys were found, and that his father was now looking for him. Next, Shaul would meet three men, bringing kids, loaves of bread and a jug of wine for sacrifices. He was to take the bread that would be offered him. Finally, he would meet a band of prophets and would, himself, be overcome by a spirit of prophecy and become “a different person.” After all these signs came to pass, Shaul was to go to Gilgal, where he would be joined by Shmuel, who would offer sacrifices.

All of these things came to pass. When Shaul was prophesying with the prophets, he was seen. The sight amazed the people who coined an expression, “Saul is one of the prophets now?”

Shaul returned home and was met by his uncle. He told his uncle that Shmuel told him the donkeys had been found, but he didn’t say anything about being made king.

Shmuel called a gathering at Mitzpah, where he announced that he was going to publicly anoint the king they had demanded. He drew lots Tribe by Tribe, family by family, until he came to Shaul, son of Kish. But when they called his name, the modest Shaul was hiding among the luggage. The people were impressed by the tall, handsome Shaul and proclaimed him their king. Shmuel repeated all the laws of the King, then sent them home. Some lowly people denigrated Shaul, saying he was unfit. He heard, but he let his natural humility win out. He is actually criticized for this, as a king may not forego the honor due him (see Talmud Yoma 22b, end).

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_10/feed/0I Samuel – Chapter 9https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_9/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_9/#respondMon, 16 Jan 2012 16:45:23 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_9/A man from the Tribe of Benjamin named Kish had a tall, handsome son named Shaul (Saul). One day, Kish’s donkeys went missing, so he sent Shaul and a servant to go look for them. Shaul traveled far and wide, but he didn’t find the donkeys. After a while, Shaul suggested that they return home, as by this point his father would probably be more worried about the search party than about the animals. (In his modesty, Shaul said to his attendant, “my father must be worried about us,” including the servant, rather than “about me.”) The attendant pointed out that they were not far from Shmuel’s residence in Tzuf and suggested they go to him for guidance.

They got directions from some local girls, who engaged Shaul in conversation because he was so good-looking. They informed Shaul that Shmuel was presiding over a sacrifice and directed him to the location of the altar. (At this point, subsequent to the destruction of the Tabernacle and prior to the construction of the Temple, private altars were permitted.)

The day before, G-d had spoken to Shmuel, telling him that Shaul would arrive and that he would be the man Shmuel should annoint king of Israel.

Shaul arrived and asked for Shmuel. Shmuel identified himself and told him not to worry about the donkeys, as they had been found. As an aside he added, “Why are you so worried about some donkeys when the entire wealth of the nation lies before you?” This comment was confusing to Shaul, who considered himself a member of a minor family from the smallest Tribe. Shmuel then gave Shaul a seat at the head of his table and had Shaul served a portion of great honor. (The portion had been set aside for Shaul, as G-d had told Shmuel to expect him.) Shaul stayed overnight and the next morning, Shmuel gave him instructions from G-d.

(Thanks to Aliza Libman Baronofsky, from whom I stole for the title of the synopsis.)

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_9/feed/0I Samuel – Chapter 8https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_8/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_8/#respondSun, 15 Jan 2012 16:22:35 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_8/Having grown old because of the rigors of his job, Shmuel appointed his sons to assist him. They turned out to be unfit for the job; they took bribes and judged dishonestly. The Elders approached Shmuel and said that since he was getting too feeble to handle the task, and since his sons were unfit successors, he should appoint a king. G-d told Shmuel not to take it personally; the people were not rejecting Shmuel’s leadership, but G-d’s own! (When they requested this, they said “give us a king, like all the other nations,” which was an improper motivation. Because of this, their first king would be a temporary ruler, rather than the permanent Davidic dynasty.)

Shmuel didn’t like the Jews’ request and tried to discourage them by relating all the powers a king would exercise, including taxation and confiscation of property. But the people would not be swayed and G-d told Shmuel to do as they asked.

(That the nation would eventually demand a king is foretold by the Torah in Deuteronomy chapter 17.)

]]>https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_8/feed/0I Samuel – Chapter 7https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_7/
https://www.ou.org/torah/nach/nach-yomi/i_samuel_chapter_7/#respondSat, 25 Jan 2014 15:02:27 +0000http://production.ou.org/torah/nach/nach-yomi/i_samuel_chapter_7/The people of Kiryas Ye’arim took the Ark and put it in the house of a man named Avinadav, where it would reside for twenty years. Shmuel then presided over a national teshuvah movement. (“Teshuvah” means repentance, or a return to G-d.) The Jews discarded their idols and turned to G-d.

At a national gathering in Mitzpah, the Philistines attacked the nation. The people cried out to Shmuel to pray for them. He did and G-d sent thunderous noises that so discombobulated the Philistines that they were easily defeated. Shmuel established a monument to the event and called it “even-ezer,” meaning “the rock where G-d helped us.”

After this, the Philistine threat subsided and they remained in the background for the duration of Shmuel’s tenure as a Judge. Shmuel was an exceptional Judge, traveling the country to go to the people, rather than expecting them to come to him. Unfortunately, the rigors of his self-imposed routine made him old before his time.